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	<title>Ismail Faruqi Online &#187; Articles</title>
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	<link>http://www.ismailfaruqi.com</link>
	<description>Official website of Dr. Ismail Raji' Al-Faruqi (1921 - 1986)</description>
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		<title>On the Nature of Islamic Da&#8217;wah</title>
		<link>http://www.ismailfaruqi.com/articles/on-the-nature-of-islamic-dawah/</link>
		<comments>http://www.ismailfaruqi.com/articles/on-the-nature-of-islamic-dawah/#comments</comments>
		<pubDate>Tue, 09 Mar 2010 16:52:28 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[al-Faruqi]]></category>
		<category><![CDATA[Allah]]></category>
		<category><![CDATA[calling]]></category>
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		<category><![CDATA[Islamic da'wah]]></category>
		<category><![CDATA[Ismail al-Faruqi]]></category>
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		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=205</guid>
		<description><![CDATA[Allah, <em>subhanahu wa ta'ala</em>, has commanded the Muslim: "Call men unto the path of your Lord by wisdom and goodly counsel. Present the cause to them through argument yet more sound" (Qur'an 16: 125). Da'wah is the fulfilment of this commandment "to call men unto the path of Allah." Besides, it is the effort by the Muslim to enable other men to share and benefit from the supreme vision, the religious truth, which he has appropriated. In this respect it is rationally necessary, for truth wants to be known. It exerts pressure on the knower to share his vision of it with his peers. Since religious truth is not only theoretical, but also axiological and practical, the man of religion is doubly urged to take his discovery to other men. His piety, his virtue and charity impose upon him the obligation to make common the good which has befallen him.]]></description>
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		<slash:comments>5</slash:comments>
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		<title>Appendix: Dialogue On The Nature of Islamic Da&#8217;wah</title>
		<link>http://www.ismailfaruqi.com/articles/appendix-dialogue-on-the-nature-of-islamic-dawah/</link>
		<comments>http://www.ismailfaruqi.com/articles/appendix-dialogue-on-the-nature-of-islamic-dawah/#comments</comments>
		<pubDate>Tue, 09 Mar 2010 16:07:36 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[al-Faruqi]]></category>
		<category><![CDATA[Allah]]></category>
		<category><![CDATA[christianity]]></category>
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		<category><![CDATA[Islamic da'wah]]></category>
		<category><![CDATA[Ismail al-Faruqi]]></category>
		<category><![CDATA[Khurshid Ahmad]]></category>
		<category><![CDATA[Muslim-Christian dialogue]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=207</guid>
		<description><![CDATA[Khurshid Ahmad opened the discussion of Dr. al-Faruqi's paper with the following prepared response. Some parts of a background paper he circulated at the consultation have also been incorporated in this final version. ]]></description>
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		<slash:comments>0</slash:comments>
		</item>
		<item>
		<title>Review of &#8220;Islam: A Challenge to Religion&#8221; by Ghulam Ahmad Parwez</title>
		<link>http://www.ismailfaruqi.com/articles/review-of-islam-a-challenge-to-religion-by-ghulam-ahmad-parwez/</link>
		<comments>http://www.ismailfaruqi.com/articles/review-of-islam-a-challenge-to-religion-by-ghulam-ahmad-parwez/#comments</comments>
		<pubDate>Sat, 02 May 2009 09:39:46 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[book review]]></category>
		<category><![CDATA[modernist]]></category>
		<category><![CDATA[muslim]]></category>
		<category><![CDATA[revelation]]></category>
		<category><![CDATA[Ur-Religion]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=96</guid>
		<description><![CDATA[The author of this book is famous for his "Abandon of the Hadlth and return to the Qur'an," the central theme of the Association for the Reemergence of Islam (Tulu-e-Islam) of the last three decades, of which he is the founder. His call has appealed especially to the learned civil servants of Pakistan, who flocked to his <em>durbar</em> in Gulberg (Lahore) every Sunday to hear the teacher expose his views. Anxious, like all Muslim modernists, to break out from under the deposits of centuries of deadening conservatism and Sufism, Parwez sought an anchor for the creativity and dynamism of this generation and found it in the Qur'an if approached in abstraction from the Hadith, the base of most Islamic laws and popular beliefs. His views he elaborated in his 30-volume Qur'anic study, <em>Mafhum-ul-Qur’an</em> and a periodical carrying the name of the movement.]]></description>
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		<title>Islam and the Tehran Hostages</title>
		<link>http://www.ismailfaruqi.com/articles/islam-and-the-tehran-hostages/</link>
		<comments>http://www.ismailfaruqi.com/articles/islam-and-the-tehran-hostages/#comments</comments>
		<pubDate>Fri, 01 May 2009 09:17:26 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[ethic]]></category>
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		<category><![CDATA[Iranian Revolution]]></category>
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		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=92</guid>
		<description><![CDATA[Certainly no Muslim may question the following principles, since they are Qur'anic and the Qur'an is for Muslims the only ultimate authority. These principles are not unique to Islam; rather, they represent some of the highest ethical standards of other human civilisations. Islam advocates a very personal, individualist ethic. "No soul may be charged with more than it can bear...No soul may be charged with the sin of another...To every person belongs what he/she has wrought and earned" (Qur'an 2:286 ; 6:164;: 53:39). These precepts have barred from the religious consciousness of Muslims any suggestion of vicarious guilt or vicarious atonement. ]]></description>
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		<slash:comments>0</slash:comments>
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		<title>The Nation-State and Social Order in the Perspective of Islam</title>
		<link>http://www.ismailfaruqi.com/articles/the-nation-state-and-social-order-in-the-perspective-of-islam/</link>
		<comments>http://www.ismailfaruqi.com/articles/the-nation-state-and-social-order-in-the-perspective-of-islam/#comments</comments>
		<pubDate>Tue, 28 Apr 2009 13:08:55 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[family]]></category>
		<category><![CDATA[islam]]></category>
		<category><![CDATA[nation-state]]></category>
		<category><![CDATA[nationalism]]></category>
		<category><![CDATA[social order]]></category>
		<category><![CDATA[ummah]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=73</guid>
		<description><![CDATA[Human association has had a long history which three institutions had struggled to dominate. The first is the family, which has blood and heredity for bases. The characteristics it engenders in humans are innate and immutable. Indeed, they are constitutive of the relationship. Certainly family-living engenders in humans other characteristics which are acquired through association. These, however, are not necessary. Members born to one family may successfully be brought up as members of another; but the innate characteristics remain unchanged. The family was declared by God an intrinsic order of creation.]]></description>
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		<slash:comments>1</slash:comments>
		</item>
		<item>
		<title>Towards An Islamic Theory of Meta-Religion</title>
		<link>http://www.ismailfaruqi.com/articles/towards-an-islamic-theory-of-meta-religion/</link>
		<comments>http://www.ismailfaruqi.com/articles/towards-an-islamic-theory-of-meta-religion/#comments</comments>
		<pubDate>Sat, 25 Apr 2009 11:43:11 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[christianity]]></category>
		<category><![CDATA[comparative religion]]></category>
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		<category><![CDATA[Pax Islamica]]></category>
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		<category><![CDATA[tolerance]]></category>
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		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=43</guid>
		<description><![CDATA[The relation of Islam to the other religions has been established by God in His revelation, the Qur’an. No Muslim therefore may deny it; since for him the Qur’an is the ultimate religious authority. Muslims regard the Qur’an as God’s own word verbatim, the final and definitive revelation of His will for all space and time, for all mankind. The only kind of contention possible for the Muslim is that of exegetical variation. But in this realm, the scope of variation is limited in two directions. First, continuity of Muslim practice throughout the centuries constitutes an irrefutable testament to the meanings attributed to the Qur’anic verses. Second, the methodology of Muslim orthodoxy in exegesis rests on the principle that Arabic lexicography, grammar, and syntax, which have remained frozen and in perpetual use by the millions ever since their crystallization in the Qur’an leave no contention without solution. These facts explain the universality with which the Qur’anic principles were understood and observed, despite the widest possible variety of ethnic cultures, languages, races, and customs characterizing the Muslim world, from Morocco to Indonesia, and from Russia and the Balkans to the heart of Africa. ]]></description>
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		<slash:comments>1</slash:comments>
		</item>
		<item>
		<title>Islam and Human Rights</title>
		<link>http://www.ismailfaruqi.com/articles/islam-and-human-rights/</link>
		<comments>http://www.ismailfaruqi.com/articles/islam-and-human-rights/#comments</comments>
		<pubDate>Sun, 20 Apr 2008 08:27:50 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[family]]></category>
		<category><![CDATA[human rights]]></category>
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		<category><![CDATA[khilafah]]></category>
		<category><![CDATA[values]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/articles/islam-and-human-rights/</guid>
		<description><![CDATA[Over a billion humans in the world today are Muslims. As Muslims, they believe in human rights. But their bill of human rights is not one composed by a committee of scholars or leaders, resolved and promulgated by a government, a parliament, or a representative assembly. What humans compose can only be tentative; and what they resolve can only be temporary. With their partial knowledge and passing interests, humans are known always to contend with one another, to agree and disagree and to keep on changing. Human rights cannot be subject to such vicissitudes. Hence, Muslims believe in a bill of human rights which is eternal whose author is Allah — Subhanahu wa Ta’ala (SWT). Theirs is a bill which was taught by all the prophets and which is crystallized in the Holy Qur’an, the revelation which came to the Prophet Muhammad, Salla Allahu ‘alayhi wa sallam (SAAS). Islam’s bill of human rights was promulgated by God for all places and times. The Islamic bill of human rights is the oldest, as well as the most perfect and greatest. The Muslims of the world rejoice that humanity has in this century come to acknowledge the greater part of Islam’s Bill of human rights and pray that Allah (SWT) may guide humankind to recognize these rights and actualize them in their lives.]]></description>
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		<slash:comments>1</slash:comments>
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		<title>Why Islam?</title>
		<link>http://www.ismailfaruqi.com/articles/why-islam/</link>
		<comments>http://www.ismailfaruqi.com/articles/why-islam/#comments</comments>
		<pubDate>Mon, 23 Apr 2007 08:25:08 +0000</pubDate>
		<dc:creator>admin</dc:creator>
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		<guid isPermaLink="false">http://www.ismailfaruqi.com/2007/04/23/why-islam/</guid>
		<description><![CDATA[Within Islam it is both legitimate and right to ask the question: "why Islam?" Every tenet in Islam is subject to analysis and contention. No other religion is willing to subject its basic fundamentals of faith to such questioning. For example, Saint Thomas Aquinas, the most rational of Christian theologians, stopped the use of reason when it came to the basic fundamentals of Christian faith. He then tried to justify faith. So to ask "why Christianity?" is an illegitimate question. However, Allah invites the question as to "why Islam?".]]></description>
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		<slash:comments>3</slash:comments>
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		<item>
		<title>Islam and Christianity: Diatribe or Dialogue?</title>
		<link>http://www.ismailfaruqi.com/articles/islam-and-christianity-diatribe-or-dialogue/</link>
		<comments>http://www.ismailfaruqi.com/articles/islam-and-christianity-diatribe-or-dialogue/#comments</comments>
		<pubDate>Thu, 25 Jan 2007 16:40:23 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Articles]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/2007/01/25/islam-and-christianity-diatribe-or-dialogue/</guid>
		<description><![CDATA[This is not the place to review the history of Christian-Muslim relations. This history may now be read in the erudite works of Norman Daniel. The reading is sad and agonizing. The conclusion which may be safely drawn from this history is that Christianity's involvement with the Muslim World was so full of misunderstanding, prejudice, and hostility that it has warped the Western Christian's will and consciousness. "Would to God Christianity had never met Islam!" will reverberate in the mind of any student patient enough to peruse that history. On the other side, Muslim-Christian relations have been determined by the Qur'an. Doctrinally, therefore, these relations have seen no change. Throughout their history, and despite the political hostilities, the Muslims revered Jesus as a great prophet and his faith as divine religion.]]></description>
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		<slash:comments>0</slash:comments>
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		<title>Defining Islamic Traditionalism: First Principles in the Islamization of Thought</title>
		<link>http://www.ismailfaruqi.com/articles/defining-islamic-traditionalism-first-principles-in-the-islamization-of-thought/</link>
		<comments>http://www.ismailfaruqi.com/articles/defining-islamic-traditionalism-first-principles-in-the-islamization-of-thought/#comments</comments>
		<pubDate>Wed, 24 Jan 2007 01:41:05 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Articles]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/2007/01/23/defining-islamic-traditionalism-first-principles-in-the-islamization-of-thought/</guid>
		<description><![CDATA[The great task facing Muslim intellectuals and leaders is to recast the whole legacy of human knowledge from the standpoint of Islam. The vision of Islam would not be a vision unless it is a vision of something, namely, life, reality, and the world. That vision is the object of study of various disciplines. To recast knowledge as Islam relates to it, is to Islamize it, i.e., to redefine and reorder the parameters and the data, to rethink the reasoning and interrelationships of the data, to reevaluate the conclusions, to re-project the goals, and to do so in such a way as to make the reconstituted disciplines enrich the vision and the serve the cause of Islam.]]></description>
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